[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音義疏記](https://indike.org/pramana/in.bauddha.taisho.1729) › 1.10 # 觀音義疏記 1.10 觀音義疏記 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1729.1.10) 二、「果報」下，示分劑。報業煩惱，始自博地終至等覺，皆具此三，故《輔行》明分段土至實報土各有三道。分段三道，謂見思惑為煩惱道，煩惱潤業名為業道，感界內生名為苦道。方便三道，謂塵沙惑為煩惱道，以無漏業名為業道，變易生死名為苦道。實報三道，謂無明惑為煩惱道，非漏非無漏業為業道，彼土變易名為苦道。今從增勝而說，故約事火而為果報只至初禪，輪迴之因以為業火故至有頂。三觀所破方名煩惱，故通三乘。下去諸難，其意準此。三、「果報火難」下，隨次釋，三：初、果報火，二：初、遭難，三：初、通明處；二、「如阿」下，別示相；三，「凡一」下總結數。四趣四洲六天初禪，若加梵王合云十六，同在初禪且云十五。二、「持是」下，感應，二：初、機成獲脫。二、「直就」下，指數斥局。直就果報地上清涼，驗於舊解所失者眾。因華已去九番破有，他不聞名。二、「次明」下，惡業火，二：初、遭難。二初明修因。上之所明於現報上求免苦厄安其果身。今所論者，修行戒善及八地定，求於未來人天樂果。二、「多為」下，明遭火，三：初、釋相。宿習破戒、十惡業等，於修持時起作障難，使戒定等善業不成，名為被燒。有頂等者，然有漏善極非想定非惡業火，無所有下即為惡業。且欲示於惡通三界，故引之耳。二、「術婆」下，引證，二：初、引事。術婆伽婬欲熾盛火起燒身，此即業火能生事火，驗三種火其性不別。二、「金光」下，引經。三、「能破」下，被燒。上升之善既為所焚，乃隨惡業牽墮於下。二、「若能」下，感應，三：初、成機得脫。二、「故請」下，引消伏證。梵行者，淨行也，謂大小諸戒是三乘之人清淨之行。十惡是能破，梵行是所破。三、「由斯」下，用此文結。三、煩惱火，二：初、就機應解釋，二：初、明偏圓機感，二：初、別釋二：初、約聲聞廣示。見思之因、分段之果，四心流動、三相遷移，名為火宅。競共推排爭出此宅，若非一心稱觀世音，或當墮落為火所燒。此教觀音身在此岸、度人彼岸，故令聲聞得二涅槃。二、「次明」下，例餘位俱機。劑於通教見思為火，別教正以塵沙為火，圓教初後無明為火。上之二土通名變易。未能伏斷無明惑者名鈍根人，若能伏斷稱利根人。伏在方便，斷窮實報。二、「凡有」下，總示，二：初、修觀被燒。唯除求離果報火者，戒善已上皆名修道，故云九番。並為五住惑火燒者，修因禪定，亦被愛惑三住所燒，況三毒業見思通攝。二、「稱觀」下，稱名得脫。各依本法而修一心及以稱號，若成機者無不得脫。 > Second, under "Karmic retribution...", indicating the boundaries. Retribution, karma, and affliction: from the plane of ordinary beings up to equal enlightenment, all possess these three; therefore, the \*Fuxing\* explains that from the realm of fragmented \[death\] up to the realm of true retribution, each has the three paths. The three paths of fragmented \[death\]: delusion of view and thought is the path of affliction, affliction moistening karma is called the path of karma, and producing rebirth within the realms is called the path of suffering. The three paths of expedient \[means\]: dust-and-sand delusion is the path of affliction, untainted karma is called the path of karma, and the birth and death of change is called the path of suffering. The three paths of true retribution: fundamental ignorance is the path of affliction, neither-tainted-nor-untainted karma is the path of karma, and the change in that land is called the path of suffering. Now speaking according to what is predominant, phenomenal fire as karmic retribution extends only up to the first dhyāna; taking the cause of transmigration as the fire of karma, it extends up to the peak of existence. Only what is broken by the three contemplations is named affliction; thus it pervades the three vehicles. For the perils below, the meaning is analogous to this. > Third, under "The peril of retribution fire...", explaining in sequence, in three \[parts\]: first, retribution fire, in two \[parts\]: first, encountering the peril, in three \[parts\]: first, comprehensively explaining the places; second, under "Like the Āgama...", individually showing the aspects; third, under "In general, one...", summarizing the count. The four destinies, four continents, six \[desire\] heavens, and the first dhyāna: if Brahmā is added, it should be sixteen; being together in the first dhyāna, it is provisionally said to be fifteen. Second, under "Upholding this...", stimulus and response, in two \[parts\]: first, the capacity matures and liberation is attained. Second, under "Directly in terms of...", pointing to the numbers and criticizing narrowness. Directly in terms of karmic retribution, coolness on the ground—this demonstrates that many have erred in the old interpretations. From the flower of cause onward, with the nine rounds of breaking existence, others had never heard its name. Second, under "Next, explaining...", the fire of evil karma, in two \[parts\]: first, encountering the peril, in two \[parts\]: first, explaining cultivating causes. What was explained above was seeking to escape suffering and distress regarding present retribution and securing one's fruition body. What is discussed now is cultivating precepts, good deeds, and the concentrations of the eight stages, seeking blissful fruits in human and heavenly realms in the future. Second, under "Mostly being...", explaining encountering fire, in three \[parts\]: first, explaining the aspects. Past habits of breaking precepts, the ten evil karmas, and so forth arise during practice to become obstructive perils, causing good karmas such as precepts and concentration to fail; this is called being burned. Regarding "up to the peak of existence", tainted good at the highest \[level\], the station of neither-conceptualization-nor-non-conceptualization, is not the fire of evil karma; below nothingness, it is evil karma. It is cited merely to show that evil pervades the three realms. Second, under "Śubhakaragrīva...", citing evidence, in two \[parts\]: first, citing an event. Śubhakaragrīva's sensual lust raged so fiercely that fire arose and burned his body; this is the fire of karma being able to produce phenomenal fire, proving that the three kinds of fire do not differ in nature. Second, under "The Golden Light...", citing the sūtra. Third, under "Being able to destroy...", being burned. Since the good that leads to ascension has been burned, one follows evil karma and is dragged down. Second, under "If one can...", stimulus and response, in three \[parts\]: first, the capacity is fulfilled and liberation attained. Second, under "Therefore, the \[Dhāraṇī for\] Dispelling and Quelling...", citing Dispelling and Quelling as evidence. Brahma practice is pure practice; it refers to the major and minor precepts as the pure practice of persons of the three vehicles. The ten evils are what destroy, and Brahma practice is what is destroyed. Third, under "Due to this...", concluding using this text. > Third, the fire of affliction, in two \[parts\]: first, explaining in terms of capacity and response, in two \[parts\]: first, explaining biased and perfect capacity and stimulus, in two \[parts\]: first, explaining individually, in two \[parts\]: first, broadly showing in terms of śrāvakas. The causes of view and thought, the results of fragmented \[death\], the four states of mind fluctuating, and the three characteristics shifting—this is called the burning house. Scrambling and jostling one another, they vie to escape this house; if not for calling upon Avalokiteśvara with single mind, they might fall and be burned by the fire. Avalokiteśvara in this teaching has his body on this shore and ferries people to the other shore; therefore, he causes śrāvakas to attain the two nirvāṇas. Second, under "Next, explaining...", analogizing other stages as all being capacities. Delimited to the common teaching, view and thought are fire; the distinct teaching takes dust-and-sand delusion primarily as fire; the perfect teaching, from beginning to end, takes ignorance as fire. The upper two lands are collectively termed \[lands of the birth and death of\] change. Those who have not yet subdued and severed the delusion of ignorance are called people of dull faculties; if they can subdue and sever it, they are called people of sharp faculties. Subduing occurs in the expedient \[land\]; severing is exhausted in the true retribution \[land\]. Second, under "All who have...", comprehensive explanation, in two \[parts\]: first, cultivating contemplation and being burned. With the sole exception of those seeking release from the fire of karmic retribution, everything from precepts and good deeds upward is called cultivating the path; hence it says "nine rounds". All being burned by the fire of the five entrenchments of delusion: cultivating causal dhyāna concentration is also burned by the three entrenchments of craving delusion, not to mention that the karmas of the three poisons are subsumed under view and thought. Second, under "Calling Avalokiteśvara...", calling the name and attaining liberation. Each relies on their fundamental Dharma to cultivate single-mindedness and call the name; if the capacity is fulfilled, there is none who fails to attain liberation. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1729.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1729.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1729.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1729~en-mt.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1729.1.10](https://indike.org/pramana/in.bauddha.taisho.1729.1.10) · Pramāṇa